Daniel 7:16
I came near to one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things.
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EXPOSITORY (ENGLISH BIBLE)
(16) That stood by—i.e., one out of the multitudes mentioned (Daniel 7:10).

7:15-28 It is desirable to obtain the right and full sense of what we see and hear from God; and those that would know, must ask by faithful and fervent prayer. The angel told Daniel plainly. He especially desired to know respecting the little horn, which made war with the saints, and prevailed against them. Here is foretold the rage of papal Rome against true Christians. St. John, in his visions and prophecies, which point in the first place at Rome, has plain reference to these visions. Daniel had a joyful prospect of the prevalence of God's kingdom among men. This refers to the second coming of our blessed Lord, when the saints shall triumph in the complete fall of Satan's kingdom. The saints of the Most High shall possess the kingdom for ever. Far be it from us to infer from hence, that dominion is founded on grace. It promises that the gospel kingdom shall be set up; a kingdom of light, holiness, and love; a kingdom of grace, the privileges and comforts of which shall be the earnest and first-fruits of the kingdom of glory. But the full accomplishment will be in the everlasting happiness of the saints, the kingdom that cannot be moved. The gathering together the whole family of God will be a blessedness of Christ's coming.I came near unto one of them that stood by - That is, to one of the angels who appeared to stand near the throne. Daniel 7:10. Compare Daniel 8:13; Zechariah 4:4-5; Revelation 7:13. It was natural for Daniel to suppose that the angels who were seen encircling the throne would be able to give him information on the subject, and the answers which Daniel received show that he was not mistaken in his expectation. God has often employed angels to communicate important truths to men, or has made them the medium of communicating his will. Compare Revelation 1:1; Acts 7:53; Hebrews 2:2.

So he told me, and made me know the interpretation of the things - He explained the meaning of the symbols, so that Daniel understood them. It would seem probable that Daniel has not recorded all that the angel communicated respecting the vision, but he has preserved so much that we may understand its general signification.

15. body—literally, "sheath": the body being the "sheath" of the soul. Unto one of them that stood by; that is, to an angel that ministered, Zechariah 3:4,7.

Asked him the truth of all this; that I might learn of him the true and full meaning of this vision; which the angel readily told him. I came near unto one of them that stood by,.... To one of the angels that attended, either the throne of judgment, or, the Son of man in his approach to his divine Father:

and asked him the truth of all this; the substance of these visions; what these images, presented to his view, were shadows and representations of; so type and truth, shadow and substance, are opposed to each other. The real meaning of all this was what he asked; nor need any be ashamed to ask of whomsoever they can hope to get knowledge of truth, and especially of superiors, of the angels of the churches, or pastors of them:

so he told me, and made me know the interpretation of the things; he interpreted everything in the vision to him, and gave him the true meaning and real design of the whole, as follows: this was asked and told, not when Daniel was awake, and was considering of what he had dreamed; but in his dream, in his vision by night; this was all transacted in a visionary way, both the things and the interpretation of them.

I came near unto {e} one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things.

(e) Meaning one of the angels, as in Geneva Dan 7:10

EXEGETICAL (ORIGINAL LANGUAGES)
16. one of them that were standing (there)] One of the angels that ‘stood’ before the Almighty (Daniel 7:10), who happened to be nearer than the others to Daniel himself. For the part of interpreter taken by an angel in a vision, cf. Zechariah 1:7 to Zechariah 6:8 passim; and the Apocalypses of Enoch and 2 Esdras. It is characteristic of the later prophecies: in the visions of the earlier prophets (as Amos 7, 8, Isaiah 6, Jeremiah 1, Ezekiel 2-5, 8, 9, &c.), Jehovah speaks Himself to the prophet. We have the transition in Ezekiel 40-48, where an angel conducts the prophet, and usually explains things to him (Ezekiel 40:3-4, &c.), though sometimes Jehovah also speaks Himself (Ezekiel 43:7-9, Ezekiel 44:2; Ezekiel 44:5, &c.).

of all this] better, concerning all this (R.V.).In Daniel 2:42 the same is aid of the toes of the feet, and in Daniel 2:43 the comparison to iron and clay is defined as the mixture of these two component parts. As the iron denotes the firmness of the kingdom, so the clay denotes its brittleness. The mixing of iron with clay represents the attempt to bind the two distinct and separate materials into one combined whole as fruitless, and altogether in vain. The mixing of themselves with the seed of men (Daniel 2:43), most interpreters refer to the marriage politics of the princes. They who understand by the four kingdoms the monarchy of Alexander and his followers, think it refers to the marriages between the Seleucidae and the Ptolemies, of which indeed there is mention made in Daniel 11:6 and Daniel 11:17, but not here; while Hofm. thinks it relates to marriages, such as those of the German Kaiser Otto II and the Russian Grand-Duke Wladimir with the daughters of the Kaiser of Eastern Rome. But this interpretation is rightly rejected by Klief., as on all points inconsistent with the text. The subject to מתערבין is not the kings, of whom mention is made neither in Daniel 2:43 nor previously. For the two feet as well as the ten toes denote not kings, but parts of the fourth kingdom; and even in Daniel 2:44, by מלכיּא, not kings in contradistinction to the kingdoms, but the representatives of the parts of the kingdom denoted by the feet and the toes as existing contemporaneously, are to be understood, from which it cannot rightly be concluded in any way that kings is the subject to מתערבין (shall mingle themselves).

As, in the three preceding kingdoms, gold, silver, and brass represent the material of these kingdoms, i.e., their peoples and their culture, so also in the fourth kingdom iron and clay represent the material of the kingdoms arising out of the division of this kingdom, i.e., the national elements out of which they are constituted, and which will and must mingle together in them. If, then, the "mixing themselves with the seed of men" points to marriages, it is only of the mixing of different tribes brought together by external force in the kingdom by marriages as a means of amalgamating the diversified nationalities. But the expression is not to be limited to this, although התערב, Ezra 9:2, occurs of the mixing of the holy nation with the heathen by marriage. The peculiar expression אנששׁא זרע, the seed of men, is not of the same import as זרע שׁכבת, but is obviously chosen with reference to the following contrast to the divine Ruler, Daniel 2:44., so as to place (Kran.) the vain human endeavour of the heathen rulers in contrast with the doings of the God of heaven; as in Jeremiah 31:27 אדם זרע is occasioned by the contrast of בּהמה זרע. The figure of mixing by seed is derived from the sowing of the field with mingled seed, and denotes all the means employed by the rulers to combine the different nationalities, among which the connubium is only spoken of as the most important and successful means.

But this mixing together will succeed just as little as will the effort to bind together into one firm coherent mass iron and clay. The parts mixed together will not cleave to each other. Regarding להון, see under Daniel 2:20.

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